Reply Obj. 1: The virtue in accordance with which G.o.d gives His gifts to each one, is a disposition or previous preparation or effort of the one who receives grace. But the Holy Ghost forestalls even this disposition or effort, by moving man"s mind either more or less, according as He will. Wherefore the Apostle says (Col. 1:12): "Who hath made us worthy to be partakers of the lot of the saints in light."
Reply Obj. 2: The form does not surpa.s.s the proportion of the matter.
In like manner grace and glory are referred to the same genus, for grace is nothing else than a beginning of glory in us. But charity and nature do not belong to the same genus, so that the comparison fails.
Reply Obj. 3: The angel"s is an intellectual nature, and it is consistent with his condition that he should be borne wholly whithersoever he is borne, as stated in the First Part (Q. 61, A. 6).
Hence there was a greater effort in the higher angels, both for good in those who persevered, and for evil in those who fell, and consequently those of the higher angels who remained steadfast became better than the others, and those who fell became worse. But man"s is a rational nature, with which it is consistent to be sometimes in potentiality and sometimes in act: so that it is not necessarily borne wholly whithersoever it is borne, and where there are greater natural gifts there may be less effort, and vice versa. Thus the comparison fails.
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FOURTH ARTICLE [II-II, Q. 24, Art. 4]
Whether Charity Can Increase?
Objection 1: It would seem that charity cannot increase. For nothing increases save what has quant.i.ty. Now quant.i.ty is twofold, namely dimensive and virtual. The former does not befit charity which is a spiritual perfection, while virtual quant.i.ty regards the objects in respect of which charity does not increase, since the slightest charity loves all that is to be loved out of charity. Therefore charity does not increase.
Obj. 2: Further, that which consists in something extreme receives no increase. But charity consists in something extreme, being the greatest of the virtues, and the supreme love of the greatest good.
Therefore charity cannot increase.
Obj. 3: Further, increase is a kind of movement. Therefore wherever there is increase there is movement, and if there be increase of essence there is movement of essence. Now there is no movement of essence save either by corruption or generation. Therefore charity cannot increase essentially, unless it happen to be generated anew or corrupted, which is unreasonable.
_On the contrary,_ Augustine says (Tract. lxxiv in Joan.) [*Cf. Ep.
clx.x.xv.] that "charity merits increase that by increase it may merit perfection."
_I answer that,_ The charity of a wayfarer can increase. For we are called wayfarers by reason of our being on the way to G.o.d, Who is the last end of our happiness. In this way we advance as we get nigh to G.o.d, Who is approached, "not by steps of the body but by the affections of the soul" [*St. Augustine, Tract. in Joan. x.x.xii]: and this approach is the result of charity, since it unites man"s mind to G.o.d. Consequently it is essential to the charity of a wayfarer that it can increase, for if it could not, all further advance along the way would cease. Hence the Apostle calls charity the way, when he says (1 Cor. 12:31): "I show unto you yet a more excellent way."
Reply Obj. 1: Charity is not subject to dimensive, but only to virtual quant.i.ty: and the latter depends not only on the number of objects, namely whether they be in greater number or of greater excellence, but also on the intensity of the act, namely whether a thing is loved more, or less; it is in this way that the virtual quant.i.ty of charity increases.
Reply Obj. 2: Charity consists in an extreme with regard to its object, in so far as its object is the Supreme Good, and from this it follows that charity is the most excellent of the virtues. Yet not every charity consists in an extreme, as regards the intensity of the act.
Reply Obj. 3: Some have said that charity does not increase in its essence, but only as to its radication in its subject, or according to its fervor.
But these people did not know what they were talking about. For since charity is an accident, its being is to be in something. So that an essential increase of charity means nothing else but that it is yet more in its subject, which implies a greater radication in its subject. Furthermore, charity is essentially a virtue ordained to act, so that an essential increase of charity implies ability to produce an act of more fervent love. Hence charity increases essentially, not by beginning anew, or ceasing to be in its subject, as the objection imagines, but by beginning to be more and more in its subject.
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FIFTH ARTICLE [II-II, Q. 24, Art. 5]
Whether Charity Increases by Addition?
Objection 1: It would seem that charity increases by addition. For just as increase may be in respect of bodily quant.i.ty, so may it be according to virtual quant.i.ty. Now increase in bodily quant.i.ty results from addition; for the Philosopher says (De Gener. i, 5) that "increase is addition to pre-existing magnitude." Therefore the increase of charity which is according to virtual quant.i.ty is by addition.
Obj. 2: Further, charity is a kind of spiritual light in the soul, according to 1 John 2:10: "He that loveth his brother abideth in the light." Now light increases in the air by addition; thus the light in a house increases when another candle is lit. Therefore charity also increases in the soul by addition.
Obj. 3: Further, the increase of charity is G.o.d"s work, even as the causing of it, according to 2 Cor. 9:10: "He will increase the growth of the fruits of your justice." Now when G.o.d first infuses charity, He puts something in the soul that was not there before. Therefore also, when He increases charity, He puts something there which was not there before. Therefore charity increases by addition.
_On the contrary,_ Charity is a simple form. Now nothing greater results from the addition of one simple thing to another, as proved in _Phys._ iii, text. 59, and _Metaph._ ii, 4. Therefore charity does not increase by addition.
_I answer that,_ Every addition is of something to something else: so that in every addition we must at least presuppose that the things added together are distinct before the addition. Consequently if charity be added to charity, the added charity must be presupposed as distinct from charity to which it is added, not necessarily by a distinction of reality, but at least by a distinction of thought. For G.o.d is able to increase a bodily quant.i.ty by adding a magnitude which did not exist before, but was created at that very moment; which magnitude, though not pre-existent in reality, is nevertheless capable of being distinguished from the quant.i.ty to which it is added. Wherefore if charity be added to charity we must presuppose the distinction, at least logical, of the one charity from the other.
Now distinction among forms is twofold: specific and numeric.
Specific distinction of habits follows diversity of objects, while numeric distinction follows distinction of subjects. Consequently a habit may receive increase through extending to objects to which it did not extend before: thus the science of geometry increases in one who acquires knowledge of geometrical matters which he ignored hitherto. But this cannot be said of charity, for even the slightest charity extends to all that we have to love by charity. Hence the addition which causes an increase of charity cannot be understood, as though the added charity were presupposed to be distinct specifically from that to which it is added.
It follows therefore that if charity be added to charity, we must presuppose a numerical distinction between them, which follows a distinction of subjects: thus whiteness receives an increase when one white thing is added to another, although such an increase does not make a thing whiter. This, however, does not apply to the case in point, since the subject of charity is none other than the rational mind, so that such like an increase of charity could only take place by one rational mind being added to another; which is impossible.
Moreover, even if it were possible, the result would be a greater lover, but not a more loving one. It follows, therefore, that charity can by no means increase by addition of charity to charity, as some have held to be the case.
Accordingly charity increases only by its subject partaking of charity more and more subject thereto. For this is the proper mode of increase in a form that is intensified, since the being of such a form consists wholly in its adhering to its subject. Consequently, since the magnitude of a thing follows on its being, to say that a form is greater is the same as to say that it is more in its subject, and not that another form is added to it: for this would be the case if the form, of itself, had any quant.i.ty, and not in comparison with its subject. Therefore charity increases by being intensified in its subject, and this is for charity to increase in its essence; and not by charity being added to charity.
Reply Obj. 1: Bodily quant.i.ty has something as quant.i.ty, and something else, in so far as it is an accidental form. As quant.i.ty, it is distinguishable in respect of position or number, and in this way we have the increase of magnitude by addition, as may be seen in animals. But in so far as it is an accidental form, it is distinguishable only in respect of its subject, and in this way it has its proper increase, like other accidental forms, by way of intensity in its subject, for instance in things subject to rarefaction, as is proved in _Phys._ iv, 9. In like manner science, as a habit, has its quant.i.ty from its objects, and accordingly it increases by addition, when a man knows more things; and again, as an accidental form, it has a certain quant.i.ty through being in its subject, and in this way it increases in a man who knows the same scientific truths with greater certainty now than before. In the same way charity has a twofold quant.i.ty; but with regard to that which it has from its object, it does not increase, as stated above: hence it follows that it increases solely by being intensified.
Reply Obj. 2: The addition of light to light can be understood through the light being intensified in the air on account of there being several luminaries giving light: but this distinction does not apply to the case in point, since there is but one luminary shedding forth the light of charity.
Reply Obj. 3: The infusion of charity denotes a change to the state of _having_ charity from the state of _not having it,_ so that something must needs come which was not there before. On the other hand, the increase of charity denotes a change to _more having_ from _less having,_ so that there is need, not for anything to be there that was not there before, but for something to be more there that previously was less there. This is what G.o.d does when He increases charity, that is He makes it to have a greater hold on the soul, and the likeness of the Holy Ghost to be more perfectly partic.i.p.ated by the soul.
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SIXTH ARTICLE
Whether Charity Increases Through Every Act of Charity?
Objection 1: It would seem that charity increases through every act of charity. For that which can do what is more, can do what is less.
But every act of charity can merit everlasting life; and this is more than a simple addition of charity, since it includes the perfection of charity. Much more, therefore, does every act of charity increase charity.
Obj. 2: Further, just as the habits of acquired virtue are engendered by acts, so too an increase of charity is caused by an act of charity. Now each virtuous act conduces to the engendering of virtue.
Therefore also each virtuous act of charity conduces to the increase of charity.
Obj. 3: Further, Gregory [*St. Bernard, Serm. ii in Festo Purif.]
says that "to stand still in the way to G.o.d is to go back." Now no man goes back when he is moved by an act of charity. Therefore whoever is moved by an act of charity goes forward in the way to G.o.d.
Therefore charity increases through every act of charity.
_On the contrary,_ The effect does not surpa.s.s the power of its cause. But an act of charity is sometimes done with tepidity or slackness. Therefore it does not conduce to a more excellent charity, rather does it dispose one to a lower degree.
_I answer that,_ The spiritual increase of charity is somewhat like the increase of a body. Now bodily increase in animals and plants is not a continuous movement, so that, to wit, if a thing increase so much in so much time, it need to increase proportionally in each part of that time, as happens in local movement; but for a certain s.p.a.ce of time nature works by disposing for the increase, without causing any actual increase, and afterwards brings into effect that to which it had disposed, by giving the animal or plant an actual increase. In like manner charity does not actually increase through every act of charity, but each act of charity disposes to an increase of charity, in so far as one act of charity makes man more ready to act again according to charity, and this readiness increasing, man breaks out into an act of more fervent love, and strives to advance in charity, and then his charity increases actually.
Reply Obj. 1: Every act of charity merits everlasting life, which, however, is not to be bestowed then and there, but at its proper time. In like manner every act of charity merits an increase of charity; yet this increase does not take place at once, but when we strive for that increase.
Reply Obj. 2: Even when an acquired virtue is being engendered, each act does not complete the formation of the virtue, but conduces towards that effect by disposing to it, while the last act, which is the most perfect, and acts in virtue of all those that preceded it, reduces the virtue into act, just as when many drops hollow out a stone.
Reply Obj. 3: Man advances in the way to G.o.d, not merely by actual increase of charity, but also by being disposed to that increase.
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SEVENTH ARTICLE [II-II, Q. 24, Art. 7]
Whether Charity Increases Indefinitely?
Objection 1: It would seem that charity does not increase indefinitely. For every movement is towards some end and term, as stated in _Metaph._ ii, text. 8, 9. But the increase of charity is a movement. Therefore it tends to an end and term. Therefore charity does not increase indefinitely.
Obj. 2: Further, no form surpa.s.ses the capacity of its subject. But the capacity of the rational creature who is the subject of charity is finite. Therefore charity cannot increase indefinitely.
Obj. 3: Further, every finite thing can, by continual increase, attain to the quant.i.ty of another finite thing however much greater, unless the amount of its increase be ever less and less. Thus the Philosopher states (Phys. iii, 6) that if we divide a line into an indefinite number of parts, and take these parts away and add them indefinitely to another line, we shall never arrive at any definite quant.i.ty resulting from those two lines, viz. the one from which we subtracted and the one to which we added what was subtracted. But this does not occur in the case in point: because there is no need for the second increase of charity to be less than the first, since rather is it probable that it would be equal or greater. As, therefore, the charity of the blessed is something finite, if the charity of the wayfarer can increase indefinitely, it would follow that the charity of the way can equal the charity of heaven; which is absurd. Therefore the wayfarer"s charity cannot increase indefinitely.
_On the contrary,_ The Apostle says (Phil. 3:12): "Not as though I had already attained, or were already perfect; but I follow after, if I may, by any means apprehend," on which words a gloss says: "Even if he has made great progress, let none of the faithful say: "Enough."